Podcasts about Yom Kippur

We all want to grow—to be more present in our learning, more focused in our davening, and more in control of our reactions. But the world is noisy. Our minds race, stress builds, and it's easy to slip into living by default instead of with intention. In this episode, I sit down with Rabbi Aryeh Siegel, author of Kosher Calm, to explore how a Torah-aligned meditation practice can help us reclaim the space where free will lives and real growth begins.We talk about the need for inner quiet, how stress blocks our avodah, and why the Lubavitcher Rebbe urgently called for a kosher method of meditation decades ago. If you've ever felt overwhelmed with life or longed for deeper presence in your avodas Hashem, this conversation offers clarity, wisdom, and practical tools to help you get there.For next steps to learn about Kosher Meditation go to https://koshercalm.org and order the book Kosher Calm: Meditation & Self-Help Tools For Health & Healing.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

It was dawn. We were watching the sun rise over the desert landscape.
"Kedem," said the teacher. "It's Hebrew for east, a most critical direction."
"Why?" I asked.
"The Temple of Jerusalem was built according to the kedem. It had to face the east. The altar of the sacrifice was at its easternmost end. The holy of holies was at its westernmost end. Everything else was in between. So everything in the Temple existed on an east-west continuum. Everything that took place in the Temple took place on an east-west continuum. Most importantly, on the holiest day of the year, Yom Kippur, the sins of Israel were atoned for, removed from the people, on an east-west continuum. The high priest would offer up the sacrifice in the east, and then sprinkle the blood on the ark of the covenant in the west. He would journey back and forth on an east-west continuum. And the closing act of the day would see the sins of the people symbolically removed from the west to the east."
"But why is that more significant than if it was a north-south continuum?"
"Because," said the teacher, "the earth is a sphere ... and it turns on its axis on an east-west continuum. Therefore, the earth has a north pole and a south pole, but no east or west pole."
"I still don't understand."
"How far is the north from the south?" he asked. "Since there are two poles, the distance is limited. All north comes to an end at the North Pole. And all south ends at the South Pole. If the Temple had been built on a north-south continuum, then sin would have been removed a few thousand miles from the sinner. But how far is the east from the west? East and west have no poles. Therefore, they never end. East and west are infinite. They go on forever. In fact, the Hebrew word for the east, kedem, also means everlasting."
"But back then no one knew the earth was a sphere."
"God did. And all this is a shadow of the atonement of Messiah, our salvation. So in Messiah, how far does God remove your sins from you? An infinity away ... an eternity away. And if you had all eternity, you could never find them again. As it is written, 'So far has He removed our sins away from us ... as far as the east is from the west.'" The Mission: Today, take time to ponder and take in the love of God that removed your sins as far as the east is from the west - and live accordingly. Enjoy the YouTube version here and join the family: https://youtu.be/-6QMSU6smE8If you would like to join us for bible study, bible study is on Friday nights from 7:30pm - 9pm CST. To get the link, please feel free to message us at perceptualpneumaministries@gmail.com.

Parashat Acharei Mot-K'doshim [Leviticus 16-20] is another double parashah. Acharei Mot is mostly known because it is read on Yom Kippur, chapter 16 about Yom Kippur in the morning, and chapter 18, traditionally, about the forbidden sexual relationships in the afternoon. K'doshim is perhaps best known for what Rabbi Aqiva recognized as the great principle of the Torah, v-ahavta l-rei'akha kamocha, you should love your neighbor as yourself [Lev. 19:18]. We took note that this verse is paired with a later one [19:34], which commands love of the resident alien in our midst as well. It is hard to pass up the rich text of Leviticus 19, the beginning of the Holiness Code, and so we discussed some of the laws that spoke to us. We also discussed at some length the difference between Leviticus 19 and Exodus 20, which share many of the same laws but cast them in different lights. The Ten Commandments are addressed to the individual who belongs to a nation; chapter 19 is an exercise in community formation. While there is never enough time to discuss all that we want, there is always next week, and next year! We continue to keep in mind the hostages you remain in Gaza, and pray fervently that they will be speedily returned to their families. We also keep in mind the soldiers defending Israel as part of the Israel Defense Forces, may they be removed from harm's way. Shabbat Shalom.

Tonight is Lag BaOmer. There is a minhag to hold a festive meal in honor of the holy Tanna, Rabbi Shimon Bar Yochai. The Maharil writes in a teshuvah that a seudah made in honor of a talmid chacham has the status of a seudat mitzvah, because it is like eating in the radiance of the Shechinah. Therefore, a meal in honor of Rabbi Shimon carries has status of a seudat mitzvah(for certain halachot). It is also a minhag to light bonfires on Lag BaOmer, and the Bnei Yissaschar explains the reason based on the teachings of the Zohar. On the day Rabbi Shimon Bar Yochai passed away—Lag BaOmer—he would not allow the sun to set before he finished revealing the deep secrets of the Torah to his students. Hashem had already decreed that Rashbi would pass away on that very day, but the Torah he wished to transmit was too vast to finish in time. Miraculously, he was able to stop the sun until he had completed his teachings. The special light that radiated from the Torah he was teaching outshone even the light of the sun. It was in the merit of this spiritual light—drawn from the hidden light, the Or HaGanuz—that the day was miraculously lengthened. This is the deeper reason why we light bonfires on this holy day. The Siddur of the Yaavetz notes that Lag BaOmer is considered a holiday instituted by the Chachamim. In the Sefirat HaOmer, Lag BaOmer corresponds to Hod shebeHod, which represents the strictest form of judgment. Yet, it is known that if a Sanhedrin unanimously rules someone guilty, he is actually exonerated. So too, on this day, harsh judgments are sweetened, and Hashem showers His chesed upon us. The Chatam Sofer writes in his derashot on the Omer that Lag BaOmer has the power of Yom Kippur within it. Throughout the generations, many people have experienced yeshuot on this day in the merit of Rabbi Shimon Bar Yochai. Sincere tefillah is always powerful—but on a holy day like this, it is even more so. A man named Yosef shared a story. One night, after finishing his learning in the beit midrash as usual, a man approached him and urged him to come to his car. The man explained that every Monday night, a local bakery gives him all of the day's leftovers, which he distributes to others. He had noticed Yosef's dedication to learning and wanted to offer some baked goods to him. Though the offer seemed unusual, Yosef went along with it. The bakery indeed had many delicious leftovers, and Yosef happily brought them home to his family. He hoped to surprise his children, but to his surprise, they asked him, "Did you bring home any baguettes?" Yosef, amazed, asked how they knew. They told him they had prayed to Hashem for it. Eagerly interrupting one another, the children shared the full story. Yosef's daughter, who was learning photography, had a project in which she wanted to photograph a baby holding a baguette. Normally, Yosef would never buy a baguette just for a photo. So instead, his daughter gathered all her siblings and asked them to pray to Hashem to send them a baguette—without having to buy it. It was a genuine tefillah, full of emunah that Hashem listens to every prayer. A few hours later, their father walked through the door with exactly what they had asked for—and even more. This story is a reminder that tefillah is powerful, even the simplest prayers for the simplest things. Let us tap into the koach of tefillah on this great day of Lag BaOmer. With the help of Hashem, may we all see blessings and yeshuot.

Machlokes if Yom Kippur is mechaper even without teshuva and what the sair hamishtaleach is mechaper for

The power of the day of Yom Kippur

Today's Talmud page, Shevuot 13, discusses one of the Torah's strangest rituals, one involving two goats on Yom Kippur. How does sacrificing one and launching one into the wilderness mirror the repentance each of us must make? And what does Satan have to do with it? Listen and find out.

This week's learning is sponsored by Sarah Zahavi to the continued health and good outcome for Chesya Rut bat Chana.  The Mishna explains that Yom Kippur atones for positive commandments. If one has already repented, they receive atonement immediately. Therefore, it is assumed that the Mishna is referring to one who has not yet repented. This accords with the opinion of Rebbi who holds that Yom Kippur atones even for sins for which one has not yet repented. The rabbis disagree and hold that Yom Kippur only atones for sins if one has repented. A difficulty is raised as the next part of the Mishna accords with Rabbi Yehuda's position that the goat sent to Azazel atones for kohanim as well. This issue is resolved - both parts of the Mishna are attributed to Rebbi, and on the issue of the goat to Azazel, he adopts Rabbi Yehuda's position. Abaye asked Rav Yosef if Rabbi Yehuda holds by Rebbi's position regarding one who did not repent before Yom Kippur. Rav Yosef explains that he does not and brings a source from Safra to support his answer, as it is known that an unattributed Safra is assumed to be authored by Rabbi Yehuda. There is a contradiction between two different sources in the Safra - one says that Yom Kippur atones even without repentance and the other says it only atones with repentance. Abaye and Rava each resolve the contradiction differently. Rabbi Yehuda and Rabbi Shimon disagree about which sacrifices on Yom Kippur atone for all the kohanim's sins - the goat that is sent to Azazel or the bull of the high priest. What is the basis in the verses in the Torah for each of the approaches? A braita is brought regarding which sacrifice atones for the sins of the kohanim. Rava and Abaye disagree about whether the braita's author is Rabbi Shimon or Rabbi Yehuda.

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

This is a fun one. I laugh so hard in the middle I need a moment to compose myself. We go through some outrageous stories of the Rashbi that shed light on what we as a people should focus on to tear up any bad decree's in heaven. Along the way, my son shares an interesting thought and I drop a Major push to buy some Artscroll sets at 25 percent off!Here is my personal Link to buy those sets: http://artscroll.com/linker/rebari/link/Books/

On Yom Kippur atoning for sin, regardless of a person's regret. With a dive into Rabbi Yehudah vs. Rebbe (Rabbi Yehudah HaNasi), as to the extent of the atonement and what happens with unrepented sins. And which view underlies or agrees with the mishnah? Also, the sacrifices atone - but only with repentance, so isn't that going to be the case with Yom Kippur too? But even if Yom Kippur does atone without teshuvah, what happens if the thing to atone for is the violation of Yom Kippur itself?

This week's learning is sponsored by Sarah Zahavi to the continued health and good outcome for Chesya Rut bat Chana.  The Mishna explains that Yom Kippur atones for positive commandments. If one has already repented, they receive atonement immediately. Therefore, it is assumed that the Mishna is referring to one who has not yet repented. This accords with the opinion of Rebbi who holds that Yom Kippur atones even for sins for which one has not yet repented. The rabbis disagree and hold that Yom Kippur only atones for sins if one has repented. A difficulty is raised as the next part of the Mishna accords with Rabbi Yehuda's position that the goat sent to Azazel atones for kohanim as well. This issue is resolved - both parts of the Mishna are attributed to Rebbi, and on the issue of the goat to Azazel, he adopts Rabbi Yehuda's position. Abaye asked Rav Yosef if Rabbi Yehuda holds by Rebbi's position regarding one who did not repent before Yom Kippur. Rav Yosef explains that he does not and brings a source from Safra to support his answer, as it is known that an unattributed Safra is assumed to be authored by Rabbi Yehuda. There is a contradiction between two different sources in the Safra - one says that Yom Kippur atones even without repentance and the other says it only atones with repentance. Abaye and Rava each resolve the contradiction differently. Rabbi Yehuda and Rabbi Shimon disagree about which sacrifices on Yom Kippur atone for all the kohanim's sins - the goat that is sent to Azazel or the bull of the high priest. What is the basis in the verses in the Torah for each of the approaches? A braita is brought regarding which sacrifice atones for the sins of the kohanim. Rava and Abaye disagree about whether the braita's author is Rabbi Shimon or Rabbi Yehuda.

Today's Talmud page, Shevuot 12, discusses the two goats offered up on Yom Kippur, one sacrificed and the other pushed off a cliff into the wilderness. Rabbi Dovid Bashevkin joins us to discuss why this ceremony is an astonishing example of breaking the Fourth Wall and talking to God directly. Why do we sacrifice our own decision-making power? Listen and find out.

Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages.  According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved.  The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?    

Today's daf is dedicated to the release of Idan Alexander after 584 days in captivity. Wishing him a refuah shleima and praying for the safe release of the rest of the hostages.  According to Rabbi Yochanan, Rabbi Shimon and the rabbis disagree about whether or not animals left over from the previous year that were designated for the Tamid sacrifice can be redeemed without a blemish. The Gemara tries to find a source for Rabbi Yochanan's understanding that the rabbis disagree with Rabbi Shimon, but they are not successful. According to Rabbi Shimon, they cannot - so what does one do with them? If they were designated for communal burnt offerings, they would sacrifice them as voluntary communal offerings on the altar meant to keep the altar busy at all times. If they were designated for communal sin offerings, they could not be used directly as voluntary burnt offerings so they would wait until they were blemished, redeem them, and buy animals with the money to be sacrificed as voluntary burnt offerings. There is a concern that if this were to be permitted, one may think that one can change the destination even at an earlier stage (before the atonement for that sacrifice is achieved.  The rabbis bring three tannaitic sources to support this. Another braita is brought to support the explanation that the extra animals designated for the Tamid sacrifice are used for voluntary burnt offerings. Can one purchase birds for the burnt offerings used to fill the altar? Shmuel also held like Rabbi Yochanan that according to Rabbi Shimon, the extra animals could be used as voluntary burnt offerings. What is the source for the fact that the goat offering brought inside on Yom Kippur atones also for intentional sins of impurity in the Temple?    

does the goat offering have Yom Kippur achieve atonement if one does not do teshuva?

By the time we reach Yom Kippur afternoon, our Kapara (Atonement) is complete. The remainder of the day our focus pivots from healing self to healing others and to the universe we might have contaminated with our actions.Source Sheet

The meditation featured in this episode originally took place during the IJS Daily Online Meditation Sit on May 07, 2025. To join these FREE daily meditations live, sign up here. Visit jewishspirituality.org to learn more about the Institute for Jewish Spirituality.

What can be done with an animal designated for offering that is no longer needed for whatever reason (that does not include a blemish to the animal)? For example, if the owner (the one who sinned) died...so he can't carry out the plan for atonement? Several possible solutions are considered. Also, going back to the atonement of Yom Kippur and all the kinds of transgressions it applies to. Including, it seems, sins for which a person did not repent! (as long as the sinner isn't denying God's existence)

In this episode, I share how my worldview began to shift once I realized I'd grown up believing that all cultures were more or less the same—that we were all just decent people trying to get by. But as I began learning Torah and Jewish history, I started to see that Judaism introduced something radically different to the world. To unpack this further, I invited Rabbi Ken Spiro, historian and author of WorldPerfect: The Jewish Impact on Civilization, to join me.We explore how values we take for granted today—like the sanctity of life, equality before the law, and social justice—weren't universal at all, but were introduced to the world through the Torah. Rabbi Spiro walks us through the brutal norms of the ancient world and shows how the Jewish people, guided by the concept of ethical monotheism, reshaped human history not through conquest, but through values. It's a conversation that deepens Jewish pride and clarifies our role in the world today.Buy Rabbi Spiro's Book - WorldPerfect: The Jewish Impact on Civilization Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

What does it mean to truly live Jewishly? Join us, as we explore the profound, often misunderstood motivations behind the practice of mitzvahs in Judaism. Consider Shabbos: it's not just a day of rest commanded by Hashem, but also a precious opportunity for family bonding and digital detox that can transform our spiritual experience. We discuss how mitzvahs should be performed not merely out of emotion, but with a deep intellectual understanding of their divine purpose, ensuring that our observance remains steadfast and sincere.Have you ever wondered about the significance of wearing Tzitzit or the reasoning behind gender separation in congregations? We recount compelling stories like how tzitzit once saved a man's life, illustrating that while these tales enrich our connection, the ultimate motivation lies in fulfilling God's command. The discussion also highlights the importance of community wisdom over personal intuition, emphasizing that gender separation is not about inequality but rather about nurturing spiritual focus and preventing misconduct, supported by both Talmudic references and contemporary practices.Embrace your curiosity and let it fuel your faith! We celebrate the revered tradition of questioning within Judaism, illuminating how inquiry propels us towards deeper understanding and connection with our religious practices. In a world where questioning authority is often frowned upon, Judaism stands apart, inviting its followers to seek clarity and wisdom through thoughtful questioning. This episode encourages you to dive into your faith with open eyes and an inquisitive mind, empowering you to connect with your spirituality on a profoundly personal level._____________Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on April 27, 2025, in Houston, Texas.Released as Podcast on May 11, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #Mitzvahs, #Spiritual, #Divine, #Command, #SpiritualMeaning, #Wisdom ★ Support this podcast ★

Parsing the specific goats - Rosh Chodesh, festivals, Yom Kippur - where each atones for specific things, and is where each thing can't usurp the atonement property of the others, or be used for other things. The particulars of the offering of the goats also make the difference in how and for what they each atone (sin-offerings have different procedures, including different locations of offering - inner and outer altars). Also, other animals that have been consecrated for the daily offerings - the consecration last for a year. If the animal develops a blemish, the sanctity can be redeemed, but what if there's no blemish, just the consecration expires. A parallel is drawn to ketoret, incense - in terms of desacralizing incense that wasn't used within the year of consecration.

The annual Torah cycle reading for this week, Achre Mot, Leviticus chapters 16 through 18, takes place - literally as it says - "after the death" of Aaron's two sons, Nadab and Abihu. And it begins with a warning about what Aaron must do, so that he "die not," as well. The Erev Shabbat (Friday evening) begins there, and with a description of the 'two goats' associated with the Day of Atonement, or Yom Kippur. What then follows is another of the most "politially-INcorrect" sections in Scripture. And the fact that it IS tells us just how far into perversion the world has gone. And there is a warning here, too. The fact that SO much of what is today accepted as PC means that His Truth is now guaranteed to offend many. https://hebrewnationonline.com/wp-content/uploads/2025/05/SSM-5-9-25-Achre-Mot-teaching-podcast-xxx.mp3 it? As Yahushua warned in prophecies like Matthew chapter 24, we are currently seeing what is almost certainly the beginning of the period of the Greatest Deception in human history. So this Sabbath Day midrash begins with a warning, from Paul's Second Letter to the Thessalonians: those who do not have a "love of the Truth" will probably not survive what is coming. "Achre Mot: It Only STARTS with Love of the Truth" https://hebrewnationonline.com/wp-content/uploads/2025/05/WT-CooH-5-10-25-Achre-Mot-Love-of-Truth-Rightly-Divide-the-Word-podcast-xxx.mp3 The combined two-part reading and Sabbath midrash: https://hebrewnationonline.com/wp-content/uploads/2025/05/WT-CooH-5-10-25-Achre-Mot-Love-of-Truth-Rightly-Divide-the-Word-podcast-xxx.mp3

Study Guide Shevuot 9 Today's daf is sponsored by Leya Landau in loving memory of her mother Ita bat Zvi on her 3rd yahrzeit. "She loved learning and encouraged me to start learning the daf." Today's daf is sponsored by Naama Tal in loving memory of her grandmother Devorah Cohen, who always valued learning.  The Gemara analyzes the different opinions brought in the Mishna regarding the purposes of the goat sin offerings brought on the outer altar on Yom Kippur and on the regalim and Rosh Chodesh. What is the basis for each opinion?

Today's daf is dedicated in memory of my uncle, Richard Cohen, Naftali ben Yosef haKohen v'Henna who passed away this week. He was a man who loved and appreciated by every person and was loved and appreciated by everyone who met him. The goat sin offering whose blood is sprinkled in the kodesh kodashim on Yom Kippur atones for sins for one who knew they were impure, then forgot and went into the Temple or ate sacrificial items while impure and did not yet remember that they are impure. A braita explains from where this is derived. The different parts of the braita are analyzed. First, the braita suggested that perhaps it atones for the three most grievous sins - idolatry, murder and licentious behavior. The Gemara explains this suggestion - in what manner of performing these transgressions would one have thought this sacrifice could atone for? The first opinion in the braita, Rabbi Yehuda, is that entering the Temple/eating sacrificial items while impure is uniquely distinguished and therefore it is clear that is the one being atoned for by this special offering. The Gemara explains what the braita meant by 'uniquely distinguished' - as it has a sliding scale offering. Several other sacrifices are also uniquely distinguished, such as idol worship as one can only bring a sin offering of a female goat, a woman after childbirth, a leper, and a nazir who became impure who also can bring a sliding scale offering. Why are these not considered 'uniquely distinguished'? Rabbi Shimon derives this from the verse itself describing the offering, as it says "It atones for sanctified items from impurities." Why didn't Rabbi Yehuda accept that understanding - how does he understand the verse? Why doesn't this offering atone for all sins relating to impurity? Why is it only for a person who knew at first they were impure, then forgot, and does not have awareness of the sin? The braita explains that this atones for something not atoned by a sacrifice of an individual, as can be derived from the verse. What is being excluded by this derivation that isn't already obvious? Another derivation in the braita teaches why it specifically atones for a sin that can eventually be atoned for by an individual sin offering (when the person will realize that a sin was committed, and not for one where the person did not know before entering the Temple that one was impure, as that type can never be obligated to bring an individual offering. Why does this case need excluding, if it is already known that the latter is atoned for by the sin offering whose blood is sprinkled on the outer altar on Yom Kippur? If the offering does not completely atone for the sin, but simply provides atonement until such time that the sinner realizes their sin and brings an individual offering, what is the purpose of the temporary atonement? Rabbi Zeira and Rava each offer a suggested answer - either to atone for the sin in case the sinner dies before realizing their sin or to protect from suffering. If the type of sin atoned for by the outer sin offering is derived from the inner sin offering, why can't the inner one atone for both types of sins? Or why can't the outer one atone for both?  

Welcome back to The Portions Podcast! Today, Nathan and I are diving into Leviticus 16 - This chapter outlines the Day of Atonement, or Yom Kippur, where the high priest enters the Holy of Holies to offer sacrifices for the sins of the people. It's a profound ritual that points directly to Jesus as our perfect priest and ultimate sacrifice. Thanks for joining us! Donate to TFI: https://www.togetherforisrael.org/givingpageVisit our Website: https://www.togetherforisrael.orgDownload our App: https://subsplash.com/togetherforisrael/download-appJoin us for a tour: https://www.tfi.tours

Does the goat-offering atone for 3 different kinds of impurities? The verse indicates it won't atone for all kinds of impurities, only some of them. But what kind of impurities does it atone for? Perhaps for an idolater - but it's too egregious of a transgression. Perhaps for a woman after childbirth -- but what is her sin for which she brings a sin-offering? Perhaps she has (falsely) sworn off relations with her husband in the throes of labor (but it's a machloket). So the Gemara comes around to talking again about the impurity that is brought into the Temple or with regard to its sanctified foods -- inadvertently, to be sure. But how does this atonement relate to the atonement provided by the day of Yom Kippur? What if a person doesn't have time to bring the atoning offering before Yom Kippur?

Continuing on the question of atonement and how one way to atone doesn't necessarily atone for other needs for atonement. In this case, the he-goats of Yom Kippur vs. the goats of Rosh Chodesh. [What's What: Binyan Av] And where do the offerings of the holidays fit in with the Rosh Chodesh offerings and those of Yom Kippur? Plus, the linguistic comparison of "avon" - sin - for the goats of Rosh Chodesh and the tzitz, the front plate worn by the kohen gadol. Though the conclusion leads to great specificity in what atones for what.

In this episode, we delve into the powerful declaration recited before counting the Omer: “For the sake of the unification of the Holy One, blessed is He, and His Divine Presence (Shechinah), in fear and love, to unify the name Yud-Key with Vav-Key in perfect unity, in the name of all Israel.”  This phrase encapsulates a central spiritual mission—to unify Hashem's name—and we explore how this idea is not only mystical, but deeply practical.From Pesukei D'Zimra to Shema, our daily tefillos are structured around this theme.  Drawing on insights from Chassidus, the Baal Shem Tov, Rabbi Nachum Ish Gamzu, and contemporary Torah thinkers, this episode offers a path to internalize that all is from Hashem—and ultimately for the good. By minimizing the delay between challenge and trust, between pain and perspective, we take real steps to unify His name and bring the world closer to the era of Moshiach.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up. 

Today's daf is dedicated in memory of my uncle, Richard Cohen, Naftali ben Yosef haKohen v'Henna who passed away this week. He was a man who loved and appreciated by every person and was loved and appreciated by everyone who met him. The goat sin offering whose blood is sprinkled in the kodesh kodashim on Yom Kippur atones for sins for one who knew they were impure, then forgot and went into the Temple or ate sacrificial items while impure and did not yet remember that they are impure. A braita explains from where this is derived. The different parts of the braita are analyzed. First, the braita suggested that perhaps it atones for the three most grievous sins - idolatry, murder and licentious behavior. The Gemara explains this suggestion - in what manner of performing these transgressions would one have thought this sacrifice could atone for? The first opinion in the braita, Rabbi Yehuda, is that entering the Temple/eating sacrificial items while impure is uniquely distinguished and therefore it is clear that is the one being atoned for by this special offering. The Gemara explains what the braita meant by 'uniquely distinguished' - as it has a sliding scale offering. Several other sacrifices are also uniquely distinguished, such as idol worship as one can only bring a sin offering of a female goat, a woman after childbirth, a leper, and a nazir who became impure who also can bring a sliding scale offering. Why are these not considered 'uniquely distinguished'? Rabbi Shimon derives this from the verse itself describing the offering, as it says "It atones for sanctified items from impurities." Why didn't Rabbi Yehuda accept that understanding - how does he understand the verse? Why doesn't this offering atone for all sins relating to impurity? Why is it only for a person who knew at first they were impure, then forgot, and does not have awareness of the sin? The braita explains that this atones for something not atoned by a sacrifice of an individual, as can be derived from the verse. What is being excluded by this derivation that isn't already obvious? Another derivation in the braita teaches why it specifically atones for a sin that can eventually be atoned for by an individual sin offering (when the person will realize that a sin was committed, and not for one where the person did not know before entering the Temple that one was impure, as that type can never be obligated to bring an individual offering. Why does this case need excluding, if it is already known that the latter is atoned for by the sin offering whose blood is sprinkled on the outer altar on Yom Kippur? If the offering does not completely atone for the sin, but simply provides atonement until such time that the sinner realizes their sin and brings an individual offering, what is the purpose of the temporary atonement? Rabbi Zeira and Rava each offer a suggested answer - either to atone for the sin in case the sinner dies before realizing their sin or to protect from suffering. If the type of sin atoned for by the outer sin offering is derived from the inner sin offering, why can't the inner one atone for both types of sins? Or why can't the outer one atone for both?  

Study Guide Shevuot 9 Today's daf is sponsored by Leya Landau in loving memory of her mother Ita bat Zvi on her 3rd yahrzeit. "She loved learning and encouraged me to start learning the daf." Today's daf is sponsored by Naama Tal in loving memory of her grandmother Devorah Cohen, who always valued learning.  The Gemara analyzes the different opinions brought in the Mishna regarding the purposes of the goat sin offerings brought on the outer altar on Yom Kippur and on the regalim and Rosh Chodesh. What is the basis for each opinion?

This incredible Sicha addresses when we want to run away from the world and we feel doomed to mess up.Chelek Chof Zayin pg 116. This incredible Sicha addresses when we want to run away from the world and we feel doomed to mess up.The Torah waits until Parshas Acharei to teach the lesson from the deaths of Nadav and Avihu, that we need to stay in this world, and not just get enveloped in the spiritual one. Many parshios we have discussed the beauty, the mishkan, the korbanos - all the lofty goals we have in this world, and then we have the parshios that face tumah, tumah of animals, and then tumah in ourselves. This message comes only after we've faced the realities of impurity in the world and within ourselves. The Rebbe responds to the two extremes a Jew might experience: either wanting to escape the world in spiritual ecstasy, or feeling overwhelmed by its darkness and wanting to give up. The Torah's answer is clear—we must engage with the world, not escape it. Torah gives us the power to elevate the world, and not to be afraid of it. Holiness is found not in running away, but in working within the “muck” of life with the clarity of Torah, the strength of the soul, and the knowledge that even when we fall (and we possibly will) - Yom Kippur is there for us. You have Torah, you have clarity, you have a neshama, you will be able to make the choices. What about the feeling of dread? Its temporary. A feeling of calm, of rest, of certainty, of empowerment, step by step, Will I mess up? Possibly, dont worry there is Yom Kippur. This learning is sponsored by Chaya Aydel Seminary in Hallandale Fl where warmth, depth, and personal connection create a powerful year of growth. Right now, they're running a campaign to support their incredible work with each individual student considering donating and making a difference in the lives of their students. You can check out their campaign here https://Charidy.com/cas/ssw

From where is it derived that the verses that obligate one to bring a sliding scale sin offering if one is impure refer to one who entered the Temple or ate sacrificial items? Four different answers are brought and analyzed. Some are rejected. From where is it derived that the sin offering of Yom Kippur offered inside is to atone for one who entered the Temple impure or ate sacrificial items when they knew at first they were impure, then forgot and then didn't remember?

If you chanced upon sparring mates going at it, you may come to the mistaken impression that these two are enemies who want each other's throats. But the truth is, a sparring mate is helpful tool to improve your craft. The Almighty endowed us with a very helpful sparring mate to help bring the best out of us. At first, blush, this force seems to promote the worst in us. Upon close examination, we learn how this ostensible enemy is actually exceedingly good.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

An investigation into the verses that teach that the sliding scale sacrifice is offered to atone for bringing impurity into the Temple, or the consecrated foods. Also, a long baraita on these violations and the specific sliding-scale offering, including 3 specific kinds of impurity, and the question what the Yom Kippur se'ir (he-goat) atones for.

In this episode, we explore the twin parashot of Ahare Mot and Kedoshim and the Torah's vision of holiness not as separation from the world, but as meaningful engagement within it. From the Temple service of Yom Kippur that allowed the Kohen Gadol to enter past God's most inner boundaries to the ethical demands of everyday life, and the boundaries we set for ourselves and those that we must respect with others. We consider what it means to be a unique, unrepeatable individual in society and how important it is to see others that way.

From where is it derived that the verses that obligate one to bring a sliding scale sin offering if one is impure refer to one who entered the Temple or ate sacrificial items? Four different answers are brought and analyzed. Some are rejected. From where is it derived that the sin offering of Yom Kippur offered inside is to atone for one who entered the Temple impure or ate sacrificial items when they knew at first they were impure, then forgot and then didn't remember?

There is great confusion about what the ultimate reward for righteousness and the ultimate punishment for wickedness are. Rambam's magisterial essay is designed to provide clarity in these lofty matters of eschatology. In part 2, we learn all about the concept of spiritual pleasure. Our bodies are very finely attuned to experiences of pain and pleasure. We discover that our souls are equally sensitive to pain and pleasure, though our default distance from the soul makes us fail to perceive it in a sensory way. Spiritual pleasure is inaccessible by default, but there is a way to experience it. It will require very hard work, but just one tiny taste of it changes your life forever.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

In this week's episode, Rabbi Elchonon Cohen provides an overview of the two parshios that we read this week, with discussions of the Yom Kippur service, forbidden relationships, holiness, and numerous commandments between man and man as well as between man and God. If you enjoy the Toras Chaim Podcast, please help us spread the word! You can share a link on social media, leave a review or rating on your favorite podcast platform, or best of all, discuss what you've learned at the shabbos table!We love to hear from our listeners. Be it comments, questions or critique. You can send an email to overtimecook@gmail.com or via instagram @OvertimeCook or @Elchonon. Thanks for listening!Elchonon and Miriam

Was their sin בֵּין אָדָם לַחֲבֵרוֹ? If so, what does that have to do with Yom Kippur, which does not atone for that?

In this special Mother's Day episode, Nahanni interviews her mother, Emma Rous, who died this winter. They talk about how Emma's teenage activism in a Protestant youth group influenced her politics, her conversion to Judaism in 1971, memories of her first Yom Kippur, what it was like to invent her own Jewish identity, and how Judaism eventually became her home.You can find Can We Talk? on Apple Podcasts, Spotify, or your favorite podcast app. We're also on YouTube! Don't forget to subscribe so you never miss a new episode.Love Can We Talk? Please leave us a rating and review on Apple Podcasts. You can also drop us a line and let us know what you think or suggest ideas for future episodes. We just might read your email on the air!Want even more Can We Talk? Sign up for our newsletter.

Our double Parsha contains many different mitzvos. In this podcast we study a set of mitzvos and a very interesting dispute about their nature. We discover a valuable and profound insight that can help us develop and cultivate our potential.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

This one is pretty hard hitting. I didn't mean for it to be so intense but I realized how much I have personally weakened in my own Kedusha since I have moved from Israel and I guess this is the product of that! We talk about the famous Ramban of Menuval B'reshut hatroah in todays society. We find a hidden gem of a Ramban in Acharei Mot that teaches 4 levels of living for this world and the next. And a funny story in a pizza shop in Israel.

The Exodus Way Q+R (E14) — What birth imagery do we find in Exodus? Are there hyperlinks elsewhere in the Bible that connect to Pharaoh's hardened heart? And is the circumcision story with Zipporah and Moses' son connected to Passover? In this episode, Tim and Jon respond to your questions from our Exodus Way series. Thank you to our audience for your thoughtful contributions to this episode!View all of our resources for The Exodus Way →CHAPTERSIntro (0:00-2:27)Do the seven women in Exodus mirror the seven women in Genesis? (2:27-11:31)What birth imagery can we pull out of the exodus story? (11:31-24:27)Are there hyperlinks elsewhere in the Bible that connect to Pharaoh's hardened heart? (24:27-34:37)Is the circumcision story with Zipporah and Moses' son connected to Passover? (34:37-38:54)How are the Passover and Yom Kippur lambs connected? (38:54-58:57)Is there any connection between God's Spirit descending on Jesus like a dove at his baptism and the dove Noah sent out of the ark? (58:50-1:07:28)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESFind our special interview episode with BibleProject Fellow Tamara Knudson: The Seven Women Who Rescued Moses—and IsraelRecovering Paul's Mother Tongue: Language and Theology in Galatians by Susan Grove EastmanIn response to the question about God hardening Pharaoh's heart, Tim references our series on the Exodus Scroll, specifically episode 2, Yahweh and the Exodus. We also addressed this topic in the Exodus 1-18 Q+RTim mentions Hebrew Bible scholars Richard Whitekettle, Jacob Milgrom, and Jonathan Klawans, though not any specific works by them.Jon mentions a previous episode where we discussed Zipporah and Moses' son: Did God Try To Kill Moses?Lamb of the Free: Recovering the Varied Sacrificial Understandings of Jesus's Death by Andrew Remington RilleraYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSICBibleProject theme song by TENTS SHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer, who edited today's episode and also provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.

Free Will is a fundamental concept in our philosophy. People are endowed by God with the ability to determine the direction that they take in life. People are allowed to choose a path of righteousness or wickedness. There is a certain modicum of self-determination that the Almighty provides us with. In this mini series, we study a fantastic chapter in my grandfather's Alei Shur volume 2 which explores fundamental concepts in free will that will help clarify and demystify this important subject.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

This week's double-parsha contains a smorgasbord of mitzvos. The three chapters of Parshas Acharei cover three general categories. First we read about the Yom Kippur sacrifices and procedures; then we learn about the prohibitions against the consumption of blood among other ritualistic and sacrificial laws, and the final chapter is oriented around the many prohibited […]

What does it mean to carry sin as a burden? In this episode, Zvi Hirschfield and Rabbi Leon Morris delve into Parshat Acharei Mot and its detailed description of the Yom Kippur ritual, focusing on the symbolism of the scapegoat. … Read the rest The post Acharei Mot 5785: The Weight of Sin first appeared on Elmad Online Learning. Continue reading Acharei Mot 5785: The Weight of Sin at Elmad Online Learning.

This week's double-parsha contains a smorgasbord of mitzvos. The three chapters of Parshas Acharei cover three general categories. First we read about the Yom Kippur sacrifices and procedures; then we learn about the prohibitions against the consumption of blood among other ritualistic and sacrificial laws, and the final chapter is oriented around the many prohibited sexual relationships. Parshas Kedoshim has the highest mitzvah density of any parsha: In its 64 verses, we learn 51 separate mitzvos covering many different areas of Jewish practice, including arguably the most famous mitzvah in the whole Torah.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★